The verses concerning Divine Vicegerency and the Knowledge of the Names in Surah Al-Baqarah, like a radiant gem in the constellation of Quranic wisdom, elucidate the position of humanity within the cosmic order. These verses, which clarify the status of Divine vicegerency, the Divine teaching of the Names, and the relationship between humans, angels, and Iblis, have long served as focal points for profound reflection among religious scholars. This treatise, adopting a scientific and systematic approach, analyses these verses and, by utilising anthropological, mystical, and sociological perspectives, presents a comprehensive framework for understanding these teachings. The objective is to offer a text that is not only enlightening for Quranic researchers but also instrumental for erudite audiences in the fields of philosophy, theology, and Islamic mysticism.
The verse of vicegerency, acting as a key to comprehend the rank of humanity in the universe, is presented in Surah Al-Baqarah as follows:
وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً
"And when your Lord said to the angels: Indeed, I am placing a vicegerent on earth."
This verse explicitly refers to the establishment of vicegerency on earth. Vicegerency is not merely an earthly station; rather, it is a status that introduces humanity as the Divine representative within the entire cosmic system. Contrary to juridical interpretations that view vicegerency as an abstract or institutional concept, this station continuously manifests upon the person of Adam and subsequently upon the Prophets and the Awliya (saints). Vicegerency is akin to a sacred garment cloaked upon the human being, distinguishing him from other creatures.
Although human vicegerency is established on earth, its dominion extends to the heavens and even beings such as the jinn. The Holy Quran states in this regard:
سَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ
"He has subjected for you whatever is in the heavens and whatever is on the earth."
This verse posits the scope of vicegerency beyond the earth, introducing humanity as the ruler over the heavens and other beings. The jinn, though endowed with considerable power, lack Prophets and Imams and are subordinate to the Divine Prophets. This superiority of humanity is not derived from material power but rather from cognition and knowledge, which qualify humans for vicegerency.
Certain interpretations have diminished vicegerency to a legal or institutional concept; however, the Divine religion is founded upon the individual. God, the Prophet, and the Imam are real persons, not legal entities akin to corporations or institutions. This personalism, like a sturdy pillar, upholds the edifice of religion and prevents its reduction to a purely legal system.
Divine vicegerency is a station that introduces humanity as God's representative on earth and in the heavens. This position is not merely terrestrial but universal, realised upon Adam and subsequently the Prophets and Awliya. The critique of legalistic approaches underscores the importance of personalism in religion and demonstrates that Islam, unlike democratic legal systems, relies on the ruler (the individual).
The verse regarding the knowledge of the Names is among the deepest Quranic teachings, referring to direct Divine instruction to humanity:
وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا
"And He taught Adam the names all of them."
This teaching is not conveyed through an intermediary but directly from God Himself. The verb "allama" is in the third person, negating any intermediary between God and humanity. This instantaneous teaching, like a merciful rain, quenched Adams heart with Divine knowledge and rendered him worthy of vicegerency.
Divine teaching is not confined to Adam alone. The Holy Quran states:
وَاتَّقُوا اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ
"Fear God, and God will teach you."
The Divine school is like a boundless garden open to all humanity. The beloved are those who enrol in this school with a pure intention, and God Himself becomes their direct teacher. This teaching is independent of age or customary order and, like instantaneous light, illuminates the human heart.
Contemporary religious science has sometimes been preoccupied with worldly credentials and material equations, neglecting spiritual truths. Religious scholars must advance toward the unseen and spiritual mission, as the Quran declares:
شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ
"God bears witness that there is no deity but Him."
This Divine testimony points to the unity of essence and direct teaching. Religious science must return to these exalted realities to reclaim its guiding role.
The teaching of the Names signifies Divine grace upon humanity that qualifies them for vicegerency. This teaching extends not only to Adam but to all pious and beloved individuals. Contemporary religious science must return to these truths to fulfil its role in guiding society.
The vicegerency verse mentions Gods discourse with the angels. Questions about the scope of these angelswhether all angels, earthly angels, or the 'Aalin (exalted beings)constitute key interpretive issues. Surah Sad clarifies this matter in another verse:
فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلَّا إِبْلِيسَ
"Then all the angels prostrated, all of them together, except Iblis."
This verse indicates that all angels were commanded to prostrate, except for the 'Aalin, who may be angels or other beings. The only verse mentioning the 'Aalin is:
قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعَالِينَ
"He said: O Iblis, what prevented you from prostrating to that which I created with My hands? Were you arrogant, or were you among the exalted?"
This verse reveals that Iblis refrained from prostration not because of being among the exalted but due to arrogance. His arrogance, like a barrier to Divine obedience, led him to disbelief.
The concept of the 'Aalin, mentioned solely in this verse, refers to beings of a superior rank. These beings may be angels or non-angels but were exempt from the prostration command. This distinction, like a veil over creations mysteries, clarifies the ontological hierarchies.
The verses concerning angels and Iblis elucidate ontological hierarchies and Divine obedience. The universal prostration of angels is a symbol of their obedience, while Ibliss arrogance deprived him of this status. The concept of the 'Aalin points to the complexities of the creation system, requiring deeper reflection.
The verse referencing the angels discourse mentions Tasbih:
قَالُوا سُبْحَانَكَ
"They said: Glory be to You."
Tasbih is an active remembrance pointing to Divine agency, whereas Taqdis is an intrinsic glorification directed toward the Divine Essence. Tasbih, like a flowing brook, cleanses psychological afflictions such as obsessive thoughts and maladies; however, Taqdis, like a lofty summit, elevates the individual towards Divine nearness.
Divine remembrances, especially Tasbih and Taqdis, are like celestial remedies capable of healing spiritual and psychological ailments. Tasbih, focusing on Divine action, addresses daily problems, while Taqdis, focusing on Divine essence, guides the individual toward transcendence. However, Taqdis performed without proper preparation may cause adversities; thus, complementary remembrances are essential for balance.
Divine remembrances should be organised within scientific systems, like spiritual hospitals, to treat society. Religious knowledge must utilise this capacity to heal the community. Regrettably, some religious texts, with obsessive detail, exacerbate rather than alleviate psychological ailments. Reforming these texts is akin to restoring an ancient structure and is imperative.
Tasbih and Taqdis remembrances are powerful tools for psychological healing and spiritual elevation. Systematisation of these remembrances and reform of religious texts constitute fundamental steps toward reviving the guiding role of religious knowledge.
Democratic systems are based upon legal frameworks, whereas Islam relies on the ruler (the individual). The Holy Quran states:
فَإِذَا عَزَمْتَ فَتَوَكَّلْ
"So when you have decided, then rely upon God."
This verse attributes decision-making to the individual, not the system. Contrary to democracy, which centres the legal system, Islam emphasises individual responsibility.
In Islam, the council acts as a wise advisor for minor affairs:
وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ
"And their affairs are by mutual consultation."
Yet the final decision rests with the individual. This personalism, like a steadfast pillar, distinguishes the Islamic system from legal frameworks.
Another verse emphasises personalism:
وَمَا مُحَمَّدٌ إِلَّا رَسُ
